Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(6) Thus I say. 1 Samkhaya. The commentator takes this word as a gerund and explains it: knowing (the vanity of the world). 2 £ka, i.e. free from love and hate. ® Dravyaté bhavatas ka. SECOND BOOK". FIRST LECTURE? CALLED THE LOTUS. O long-lived (Gambisvamin)! 1 (Sudharman) have heard the following Discourse from the Venerable (Mah4vira). We now come to the Lecture called ‘the Lotus.’ The contents of it are as follows: (1) There is a lotus-pool containing much water and mud, very full and complete, answering to the idea (one has of a lotus-pool), full of white lotuses, delightful, conspicuous, magnificent, and splendid. (2) And everywhere all over the lotus-pool there grew many white lotuses, the best of Nymphaeas, as we are told, in beautiful array, tall, brilliant, of fine colour, smell, taste, and touch, (&c., all down to) splendid. (3) And in the very middle of this lotus-pool there grew one big white lotus, the best of Nymphaeas, 1 With the exception of the fifth and sixth lectures, the whole Book (srutaskandha) is in prose. I have adhered to the subdivision of the lectures exhibited in the Bombay edition, which, on the whole, agrees with that of most MSS. * The lectures of this Book are called, according to the Niryukti, Great (mah4) Lectures. 336 SOTRAKRITANGA. as we are told, in an excellent position, tall, (&c., all down to) splendid. (4) [§§ 3 and 4 are to be repeated with the word ‘all’ or ‘whole’ added to ‘lotus-pool’!.] (5) Now there came a man from the Eastern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus, (&c., as above). Now this man spoke thus: ‘I am a knowing, clever, wellinformed, discerning, wise, not foolish man, who keeps the way, knows the way, and is acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of all Nymphaeas.’ Having said this the man entered the lotus-pool. And the more he proceeded, the more the water and the mud (seemed to) extend. He had left the shore, and he did not come up to the white lotus, the best of Nymphaeas, he could not get back to this bank, nor to the opposite one, but in the middle of the lotus-pool he stuck in the mud. (6) This was the first man. Now (we shall describe) the second man. There came a man from the Southern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus (&c., all as above). There he saw one man who had left the shore, but had not come up to the white lotus, the best of Nymphaeas, who could not get back to his bank, nor to the opposite one, but stuck in the mud in the middle of the lotus-pool. Now the second man spoke of the first man thus: ‘ This man is not knowing, not clever, (&c., see above, all down to) not acquainted with the direction and bent 1 In the text the words savva4vanti 4a zam are prefixed to the text of §§ 3 and 4. I give the explanation of Silénka. BOOK 2, LECTURE I. 337
2I give the explanation of Silénka. BOOK 2, LECTURE I. 337 of the way.’ For that man said: ‘I am a knowing, (&c., all down to) I shall fetch that white lotus, the best of Nymphaeas.’ But this white lotus, the best of Nymphaeas, cannot be got in the way this man tried. (7) ‘ However, I am a knowing, clever, (&c., all down to the end of the paragraph) he stuck in the mud.’ This was the second man. (The same thing happened to a third and a fourth man, who came from the Western and Northern quarters respectively, and saw two and three men respectively sticking in the mud. Some MSS. give the story at length, others abbreviate it.) (8, 9) Now a monk living on low food and desiring to get to the shore (of the Samsdra), knowing, clever, (&c., all down to) acquainted with the direction and bent of the way, came to that lotus-pool from some one of the four quarters or from one of the intermediate points (of the compass). Standing on the bank of the lotus-pool he saw the one big white lotus, (&c., as above). And he saw there those four men who having left the shore, (&c., all as above) stuck in the mud. Then the monk said: ‘These men are not knowing, (&c., all down to) not acquainted with the direction and bent of the way; for these men thought: We shall fetch that white lotus, the best of Nymphaeas. But this white lotus, the best of Nymphaeas, cannot be got in the way these men tried. I am a monk living on low food, (&c., all down to) acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of Nymphaeas.’ Having said this the monk did not enter the lotus-pool ; but standing on the bank of it he raised his voice: ‘Fly up, [45] Z 338 SOTRAKRITANGA. O white lotus, best of Nymphaeas!’ . And the white lotus, the best of Nymphaeas, flew up. (10) I have told you, O long-lived Sramaaas, a simile}; you must comprehend the meaning of it® The Nirgrantha monks and nuns worshipped and praised the Venerable Ascetic Mah4vira, and then spoke thus: ‘You have told, O long-lived Sramaza, the simile, but we do not comprehend its meaning, O long-lived Sramavza!’ The Venerable Ascetic Mahavira addressed the crowd of Nirgrantha monks and nuns, and spoke thus: Ah, you long-lived Sramavas! I shall tell, declare, explain, expound, and demonstrate it with its meaning, reasons, and arguments. Thus I say: (11) O long-lived Sramazas*, meaning‘ the world I spoke of the lotus-pool. Meaning Karman I spoke of the water. Meaning pleasures and amusements I spoke of the mud. Meaning people in general I spoke of those many white lotuses, the best of Nymphaeas. Meaning the king 1 spoke of the one big white lotus, the best of Nymphaeas. Meaning heretical teachers I spoke of those four men. Meaning the Law I spoke of the monk. Meaning the church® I spoke of the bank. Meaning the preaching of the Law I spoke of (the monk’s) voice. Meaning Nirvaza I spoke of (the lotus’) flying up. Meaning these things, O long-lived Sramazas, I told this (simile). (12)
3Meaning the Law I spoke of the monk. Meaning the church® I spoke of the bank. Meaning the preaching of the Law I spoke of (the monk’s) voice. Meaning Nirvaza I spoke of (the lotus’) flying up. Meaning these things, O long-lived Sramazas, I told this (simile). (12) 1 N4é= gAatam, literally, that which is known. * In the text the sentence closes with bhante, a word frequently used in addressing members of the order. 8 These words are in the original repeated in each of the following sentences. I drop them in the translation. ‘ App&hasfu=Atmany Ahritya, literally, having in my mind. § Dharmatirtha. BOOK 2, LECTURE I. 339 Here in the East, West, North, and South many men have been born according to their merit, as inhabitants of this our world, viz. some as Aryas, some as non-Aryas, some in noble families, some in low families, some as big men, some as small men, some of good complexion, some of bad complexion, some as handsome men, some as ugly men, And of these men one man is king, who is strong like the great Himavat, Malaya, Mandara, and Mahéndra mountains, (&c., all down to) who governs his kingdom in which all riots and mutinies have been suppressed’. And this king had an assembly of Ugras? and sons of Ugras, Bhégas* and sons of Bhégas, AikshvAakas and sons of Aikshvakas, G#Atrzs and sons of Gvatris, Kauravas and sons of Kauravas, warriors and sons of warriors, Brahmazas and sons of Brahmazas, Likkhavis and sons of Likéhavis, commanders and sons of commanders, generals and sons of generals. (13) And of these men some one® is full of faith. Forsooth, the Sramazas or Brahmazas made up their mind to go to him, Being professors of some religion (they thought) ‘We shall teach him our religion.’ (And they said): ‘Know this, dear sir, that we explain and teach this religion well. (14) ‘Upwards from the soles of the feet, downwards 1 This is one of the varzaka or typical descriptions which are so frequent in the canonical books. The full text is given in the Aupapatika Sftra, ed. Leumann, § 11, p. 26 f. Of the many meanings the word varmaka may have, ‘masterpiece’ seems the one in which it must be taken here. Many varzakas are, partly at least, composed in a curious metre which I have named Hypermetron, see Indische Studien, vol. xvii, pp. 389 ff. * Concerning the Ugras and Bhégas compare note 2 on p. 71. > Apparently the king is meant. Z2 340 SOTRAKRITANGA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(6) Thus I say. 1 Samkhaya. The commentator takes this word as a gerund and explains it: knowing (the vanity of the world). 2 £ka, i.e. free from love and hate. ® Dravyaté bhavatas ka. SECOND BOOK". FIRST LECTURE? CALLED THE LOTUS. O long-lived (Gambisvamin)! 1 (Sudharman) have heard the following Discourse from the Venerable (Mah4vira). We now come to the Lecture called ‘the Lotus.’ The contents of it are as follows: (1) There is a lotus-pool containing much water and mud, very full and complete, answering to the idea (one has of a lotus-pool), full of white lotuses, delightful, conspicuous, magnificent, and splendid. (2) And everywhere all over the lotus-pool there grew many white lotuses, the best of Nymphaeas, as we are told, in beautiful array, tall, brilliant, of fine colour, smell, taste, and touch, (&c., all down to) splendid. (3) And in the very middle of this lotus-pool there grew one big white lotus, the best of Nymphaeas, 1 With the exception of the fifth and sixth lectures, the whole Book (srutaskandha) is in prose. I have adhered to the subdivision of the lectures exhibited in the Bombay edition, which, on the whole, agrees with that of most MSS. * The lectures of this Book are called, according to the Niryukti, Great (mah4) Lectures. 336 SOTRAKRITANGA. as we are told, in an excellent position, tall, (&c., all down to) splendid. (4) [§§ 3 and 4 are to be repeated with the word ‘all’ or ‘whole’ added to ‘lotus-pool’!.] (5) Now there came a man from the Eastern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus, (&c., as above). Now this man spoke thus: ‘I am a knowing, clever, wellinformed, discerning, wise, not foolish man, who keeps the way, knows the way, and is acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of all Nymphaeas.’ Having said this the man entered the lotus-pool. And the more he proceeded, the more the water and the mud (seemed to) extend. He had left the shore, and he did not come up to the white lotus, the best of Nymphaeas, he could not get back to this bank, nor to the opposite one, but in the middle of the lotus-pool he stuck in the mud. (6) This was the first man. Now (we shall describe) the second man. There came a man from the Southern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus (&c., all as above). There he saw one man who had left the shore, but had not come up to the white lotus, the best of Nymphaeas, who could not get back to his bank, nor to the opposite one, but stuck in the mud in the middle of the lotus-pool. Now the second man spoke of the first man thus: ‘ This man is not knowing, not clever, (&c., see above, all down to) not acquainted with the direction and bent 1 In the text the words savva4vanti 4a zam are prefixed to the text of §§ 3 and 4. I give the explanation of Silénka. BOOK 2, LECTURE I. 337
2I give the explanation of Silénka. BOOK 2, LECTURE I. 337 of the way.’ For that man said: ‘I am a knowing, (&c., all down to) I shall fetch that white lotus, the best of Nymphaeas.’ But this white lotus, the best of Nymphaeas, cannot be got in the way this man tried. (7) ‘ However, I am a knowing, clever, (&c., all down to the end of the paragraph) he stuck in the mud.’ This was the second man. (The same thing happened to a third and a fourth man, who came from the Western and Northern quarters respectively, and saw two and three men respectively sticking in the mud. Some MSS. give the story at length, others abbreviate it.) (8, 9) Now a monk living on low food and desiring to get to the shore (of the Samsdra), knowing, clever, (&c., all down to) acquainted with the direction and bent of the way, came to that lotus-pool from some one of the four quarters or from one of the intermediate points (of the compass). Standing on the bank of the lotus-pool he saw the one big white lotus, (&c., as above). And he saw there those four men who having left the shore, (&c., all as above) stuck in the mud. Then the monk said: ‘These men are not knowing, (&c., all down to) not acquainted with the direction and bent of the way; for these men thought: We shall fetch that white lotus, the best of Nymphaeas. But this white lotus, the best of Nymphaeas, cannot be got in the way these men tried. I am a monk living on low food, (&c., all down to) acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of Nymphaeas.’ Having said this the monk did not enter the lotus-pool ; but standing on the bank of it he raised his voice: ‘Fly up, [45] Z 338 SOTRAKRITANGA. O white lotus, best of Nymphaeas!’ . And the white lotus, the best of Nymphaeas, flew up. (10) I have told you, O long-lived Sramaaas, a simile}; you must comprehend the meaning of it® The Nirgrantha monks and nuns worshipped and praised the Venerable Ascetic Mah4vira, and then spoke thus: ‘You have told, O long-lived Sramaza, the simile, but we do not comprehend its meaning, O long-lived Sramavza!’ The Venerable Ascetic Mahavira addressed the crowd of Nirgrantha monks and nuns, and spoke thus: Ah, you long-lived Sramavas! I shall tell, declare, explain, expound, and demonstrate it with its meaning, reasons, and arguments. Thus I say: (11) O long-lived Sramazas*, meaning‘ the world I spoke of the lotus-pool. Meaning Karman I spoke of the water. Meaning pleasures and amusements I spoke of the mud. Meaning people in general I spoke of those many white lotuses, the best of Nymphaeas. Meaning the king 1 spoke of the one big white lotus, the best of Nymphaeas. Meaning heretical teachers I spoke of those four men. Meaning the Law I spoke of the monk. Meaning the church® I spoke of the bank. Meaning the preaching of the Law I spoke of (the monk’s) voice. Meaning Nirvaza I spoke of (the lotus’) flying up. Meaning these things, O long-lived Sramazas, I told this (simile). (12)
3Meaning the Law I spoke of the monk. Meaning the church® I spoke of the bank. Meaning the preaching of the Law I spoke of (the monk’s) voice. Meaning Nirvaza I spoke of (the lotus’) flying up. Meaning these things, O long-lived Sramazas, I told this (simile). (12) 1 N4é= gAatam, literally, that which is known. * In the text the sentence closes with bhante, a word frequently used in addressing members of the order. 8 These words are in the original repeated in each of the following sentences. I drop them in the translation. ‘ App&hasfu=Atmany Ahritya, literally, having in my mind. § Dharmatirtha. BOOK 2, LECTURE I. 339 Here in the East, West, North, and South many men have been born according to their merit, as inhabitants of this our world, viz. some as Aryas, some as non-Aryas, some in noble families, some in low families, some as big men, some as small men, some of good complexion, some of bad complexion, some as handsome men, some as ugly men, And of these men one man is king, who is strong like the great Himavat, Malaya, Mandara, and Mahéndra mountains, (&c., all down to) who governs his kingdom in which all riots and mutinies have been suppressed’. And this king had an assembly of Ugras? and sons of Ugras, Bhégas* and sons of Bhégas, AikshvAakas and sons of Aikshvakas, G#Atrzs and sons of Gvatris, Kauravas and sons of Kauravas, warriors and sons of warriors, Brahmazas and sons of Brahmazas, Likkhavis and sons of Likéhavis, commanders and sons of commanders, generals and sons of generals. (13) And of these men some one® is full of faith. Forsooth, the Sramazas or Brahmazas made up their mind to go to him, Being professors of some religion (they thought) ‘We shall teach him our religion.’ (And they said): ‘Know this, dear sir, that we explain and teach this religion well. (14) ‘Upwards from the soles of the feet, downwards 1 This is one of the varzaka or typical descriptions which are so frequent in the canonical books. The full text is given in the Aupapatika Sftra, ed. Leumann, § 11, p. 26 f. Of the many meanings the word varmaka may have, ‘masterpiece’ seems the one in which it must be taken here. Many varzakas are, partly at least, composed in a curious metre which I have named Hypermetron, see Indische Studien, vol. xvii, pp. 389 ff. * Concerning the Ugras and Bhégas compare note 2 on p. 71. > Apparently the king is meant. Z2 340 SOTRAKRITANGA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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